The master instructed that one should contemplate the fundamental principles as they are established within their proper support. These principles number twenty-five, accompanied by the sacred letters from ‘kha’ to ‘ya’. There are also fifty plus sixty-six, known by the same names as the worlds; just so many Rudras are to be understood here, each associated with a particular sphere of existence. He began to name them: Amareśa, Prabhāva, Naimiṣa, and Puṣkara; then Pādi, Daṇḍi, Bhāvabhūti, and the eighth, Aṣṭama. Nakulīśa, Hariścandra, and Śrīśaila as the tenth; then Anvīśa, Asnātikeśa, Mahākāla, and Madhyama. Kedāra and Bhairava follow, along with a second group of eight Rudras. After these come the sacred places: Gayā, Kurukṣetra, Khalāna, and others. Further, he recounted Vimala and Aṭṭahāsa, Mahendra and Bhīma; Vasvāpadā, Rudrakoṭi—mighty places, untouched by the sun. Gokarṇa and Bhadrakarṇa, Svarṇākṣa and Sthāṇu; Ajeśa, the all-knowing and radiant one; Sūda and Nāntara. Subāhu, intoxicated in form, Viśāla, Jaṭila, Raudra, Piṅgalākṣa, and then Kāladaṃṣṭrī. Vidura, Ghora, Prājāpatya, Hutāśana; Kāmarūpī, Kāla, Karṇa, and the terrifying one. Mataṅga and Piṅgala, Hara as Dhātṛ; Śaṅkukarṇa, Vidhāna, Śrīkaṇṭha, and Candraśekhara. With these, the master described the boundaries and uttered the sacred words: Vyāpin, Arūpa, Pramatha, Tejaḥ, Jyotiḥ, Puruṣa, Agne, Adhūma, Abhasma, Anādi, Nānā, Dhūdhū, Bhūḥ, Bhuvaḥ, Svaḥ, Anidhana, Nidhanodbhava, Śiva, Śarva, Paramātman, Maheśvara, Mahādeva, Sadbhāveśvara, Mahātejaḥ, Yogādhipataye, Muñca, Prathama, Sarva, Sarvesarva—thirty-two in all. In the seed state, there are three mantras: Vāmadeva, Śiva, and Śikhā. He continued: Gāndhārī and Suṣumnā are the two nāḍīs, and likewise, there are two winds, Samāna and Udāna by name. The tongue and the anus are the corresponding senses. Taste is the object, and form, sound, touch, and taste are the qualities. The circle is round, adorned with a lotus, and colored white. In the dream state, the cause is Garuḍadhvaja. Considering all things up to the worlds, the establishment reaches its conclusion. Now, entering the thread within the body with one’s own mantra, one should separate it. Using the mantra “oṃ hāṃ khīṃ hāṃ,” the thread is established. With “oṃ phaṭ svāhā” and the gesture of the goad, one draws it in with the breath. Then, with “oṃ hāṃ hrūṃ hrāṃ hrūṃ,” the thread is further established, and with “hraṃ phaḍ,” and the gestures of dissolution and retention, one takes from the heart below the thread of the nāḍī. Again, with “oṃ hāṃ hrūṃ hrāṃ hāṃ,” and the gesture of emergence and exhalation, one places it in retention. With “oṃ hāṃ hrīṃ,” worship and honor are offered, accompanied by three offerings ending in svāhā. Then, invoking Viṣṇu with “oṃ hāṃ to Viṣṇu, namaḥ,” one worships and satisfies him, declaring: “In this authority of yours, I initiate the seeker with the rite.” With favorable intent, one should inform Viṣṇu, and then, as before, invoke, worship, and honor the goddess Vāgīśvarī and Vāgīśa. Having invoked, worshipped, and honored them, one should touch the disciple on the chest, uttering “oṃ hāṃ hāṃ haṃ phaṭ,” thereby entering and dividing the consciousness. With the weapon joined to the noose and the gesture of the eldest goad, the mantra “oṃ hāṃ haṃ hoṃ hrūṃ phaṭ” is used, drawing to the heart with svāhā. Taking it with the word “namah,” one places it in one’s own self: “oṃ hāṃ haṃ hom ātmane namaḥ.” As before, one contemplates union with the ancestors, using the gesture of emergence. With the left hand, one deposits it in the womb of the goddess: “oṃ hāṃ haṃ hāṃ ātmana namaḥ.” At the origin of the body, in the heart, and in the head at birth, the process continues. With the crest for authority and for enjoyment with the armor particle, for purification of the principle, in the heart and for implantation, one proceeds as before. With the head, for loosening the noose, one removes it, reciting a hundred times. Likewise, for separation from the noose and for recitation for the self from the weapon, one continues. The noose is cut with the weapon-mantra, just as one would with a seed of the lunar digit: “Om hrīṃ, to the noose of establishment, haḥ phaṭ.” Having released it, the noose is formed into a circle with the weapon-mantra as before. Placing ghee in a ladle, one offers it into the fire with the lunar digit weapon-mantra. With the weapon-mantra, five oblations are made to remove the sprouts of the noose. For the removal of faults and expiations, eight oblations are offered: “Om haḥ, to the weapon, hrūṃ phaṭ.” Invoking Hṛṣīkeśa into the heart, one performs worship and oblation. Following the previously described method, the offering of authority is performed: “Om hāṃ, accept the fee of essence, svāhā.” The master declares, “O Hari, by you, this beast whose nooses have been completely burned should not remain bound.” No one should remain in bondage; thus is Śiva’s command. Once released, the knowledge is assigned to Govinda, the embodiment of wisdom. With the arm extended and half-visible, like the disk of the moon, one composes oneself with the gesture of dissolution, then assumes the gesture of emergence. A thread is joined, a drop of water placed as before, and, after worshipping the two parents of fire with flowers and other offerings, the release is made. Then, Īśvara spoke: “Next, the union of the vidyā should be performed together with the ancient digit, as before. Having done so, describe the principle as it is. ‘Om hoṃ kṣīmiti’ is the union. Rāga, pure knowledge, and Niyati, together with the digit, Kāla, Māyā, and Avidyā—these are the seven principles.” The letters ra, la, va, śa, ṣa, and sa are six in the vidyā, and the words, beginning with praṇava, are counted as twenty-one. The invocation is as follows: “Om, homage to Śiva, lord of all; haṃ to Śiva, to Īśāna the head, to Tatpuruṣa the mouth, to Aghora the heart, to Vāmadeva the secret, to Sadyojāta the form; om, homage, homage to the most secret of the secret, to the protector, to the imperishable, to the lord of all, to the form of light, to the supreme lord, by essence: om, space. Om, now the forms of Rudras and worlds are described. First is Vāmadeva, then Sarvabhavodbhava.” The lord, with a body like a diamond, is the supporter, shining with great brilliance, the boy named Praśānta, called the supreme syllable. Next are Śiva, Saśiva, Babhrū, Akṣaya, and Śambhu; two called Adṛṣṭarūpa, and Rūpavardhana. Manonmana, of great power, Citraṅga, and Kalyāṇa complete the twenty-five. The mantra Ghorāmarau, the two seeds, and the two nāḍīs—Pūṣā and Hastijihvā, Vyāna and Prabhañjana—are to be known. The object is only form in one sense organ, the foot and the eye; sound, touch, and form are the three qualities. Here, the state is deep sleep; Rudra is both the deity and the cause. One should contemplate all things, beginning with creation, as being situated within knowledge. There, through striking, cutting, entering, and joining, one should draw forth and seize by knowledge from the region of the heart.